1

Tribal Theology

Group – 7

Elkan,Fountain,Olivia, Robin,Simon,Sonu,Paje

Tribal Ethics: Tlawngaihna,Sobaliba,Khankho

Introduction ………………………………………………………………………………………………………2

Tribal Ethics……………………………………………………………………………………………………….2

1.Tlawmngaihna (Mizo)…………………………………………………………………………………………...2

1.1 Meaning of Tlawmngaihna

1.2 Ethiymology

1.3 Concept

2. Sobaliba (Nagas)………………………………………………………………………………………………..4

2.1 Meaning

2.2 Concept

2.3 Sobaliba Practices

2.4 Analysis

3. Khankho………………………………………………………………………………………………………….5

3.1 Definition of Khankho

3.2 The practice of Khankho.

3.2.1 Upa- Naopa Relationship

3.2.2 Tucha – Becha relationship

3.2.3 Sunggao Relationship

3.3 Critique

4.The Garo (A.chik)…………………………………………………………………………………………………..8

4.1 Traditional Religion

5. Impact of Christianity on the Bodos……………………………………………………………………………….10

5.1 Identity of the Bodos

5 .2 The Ancestral Religion of Bodos

5.3 Socio culture of the Bodos before and after the coming of Christianity:

5.4 The Hmars

Conclusion…………………………………………………………………………………………………………….11
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Introduction

In this paper we will be bringing out the understanding of twalmngaihna in Mizo, Sobaliba in
Naga, Khankho in Kuki and we also describe their understanding of the various prespectives,
characteristics and practices of each of them in details.

Tribal Ethics

k.Thanzauva writes, culture is defined as the sum total of the original solution that a group
of human invent to adapt to their natural and social environment. It develops out of human beings
encounter with the nature and the environment, when they adapt certain features in order to meet
their needs and to solve their problems and to live within the demands, restrain and the potentials
of the environment.

1.Tlawmngaihna (Mizo)

1.1 Meaning of Tlawmngaihna

Tlawmngaihna is Mizo term which literally means self-sacrifice for other which is in
need. Here the emphasis is on a denial of self rather than an effort to be independent. The purpose
of this self- denial is to serve the community and any person in the community who are really in
need of help. It is an act of charity where in self-interest is subordinate to the interest of community,
and the self -sacrifices for the need of other is to come in spontaneously as a natural part of one’s
life. Without the principal of Tlawmngaihna a communitarian society cannot function. without the
principle of Tlawmngaihna it would not be possible to build a harmonious society where member
of the community practiced decision by consensus sharing their joy and sorrow and caring one
another. The capitalistic as well as the modern communist system do not have this kind of basis
on which to build community. For tribal society, such a basis is provided by Tlawmngaihna. P.L.
Lianzuala in his article “ Towards a theology of Mizo Tlawmngaihna “ argue that Tlwmngaihna
was created by social necessity in the Mizo society: he also the observation that while a number
of Mizo cultural practice were annulled in the process of change by the other culture.1

1
Thanzauva.The theology of community : Tribal theology in making(Guwahati:Labanya press,1997),121
 3

Several attempts have been made to define Tlawmngaihna, both Mizos and themselves and the
non- Mizos who know the Mizo culture. Definition though it cannot be avoided, is often
misleading and inadequate to explain accurately complex concept and practices. The problem of
defining and translating Tlawmngaihna in to English is clearly reflected by the many vocabularies
and phrases employed by J.H Lorrain who tried to explain Talwmgaihna as a) To be self –
sacrificing ,unselfish ,selfish-denying ,persevering ,stoical, stout-hearted ,plucky ,brave, firm,
independent, loath to lose one’s good reputation, prestige, too proud or self-respecting to give in
,etc. b) To put one’s own inclination on one side and do things which one would rather not do,
with the object either of keeping up one’s prestige or of helping or pleasing another or of not
disappointing another etc.2

1.2 Etymology

Tlawmngaihna is the social principle as well as the norm for good conduct of the people in the
community. The tribal moral ethos is based on good deed for the welfare of the community. on
putting the interest of the community above one’s own individual interest. Therefore, the tribal in
their judgment of conduct would say, it is shameful rather than sayings, it is wrong. Doing anything
that the society does not accept, whether wrong or right is shameful. Parents prevent children
doings certain things not necessarily because it is wrong to do them but shameful. In a society
where community is placed above individuals, this kind of ethical judgment is inevitable .it is both
moral and social.3

1.3 Concept

Though we uphold with honour the sprit and objectives of Tlawmngaihna, we need to point out
that the principle of tlawmgaihan does have both positive and negative aspects. It is the
Tlawmngaihna teaching of self –lessness which makes the Mizo people reserved, slow to express
themselves even to extent of telling a lie. A starving Mizo is reluctant to tell his wants of food.
Even a seriously sick patient, on the verge of death, well tells a doctor that he does not feel pain.
The major weakness of Tlawmngaihna is lack of critical basis of assessment of its own action.

2
Idib.pg no..123
3
Idib.pg no..123
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Since it has been so much socializaed and people simply assume that what is expected in and by
the social is right and good.4

Tlawmngaihna is bases on the principle of self –sacrifice. It is not merely a system of social control
for equilibrium, as some sociologists have suggested. Social control implies seeking to contain
individual or group resistance within tolerable limits. Since the principle of Tlawmngaihna
prohibits criticism against other. Tlawmngaihm could be one the indirect cause of wild corruption
in Mize society today. Rather than challenging the wrong structures and misdeed of rulers, the
principle of avoids pointing out the wrong doing of others. Another weakness of tlwmngaihna is
that its practice in the actual life is limited to those who understand the meaning of Tlwamngaihna.
The Mizo who are exposed to other culture have realized that it is practicable only within the
society where its understood and practiced by the people .first of all it begins in village community
,the expanded its circle to the larger Mizo society but rarely crossed beyond the boundary of Mizo
society.5

2. Sobaliba (Nagas)

2.1 Meaning

Sobaliba is a moral code of the Ao Nagas. Morality for them is learned communal values
that were life-enhancing. Thus it contributes to the common good. Community well-being is the
essential philosophy that sustains the Naga community. Community is the first and foremost then
comes an individual. Sobaliba is to guide them to live responsible and harmonious life. Sobaliba
is practiced to value, respect and care for every human being. It is in fact, the essence of human
beings. Its basic principle is characterized by integrity, respect, compassion, simplicity, hard work,
and selflessness. These characteristics understood responsible living, appreciation and valuing of
the interconnected nature of human beings to each other and to the non-human creation.6

2.2 Concept

4
Thanzauva.The theology of community : Tribal theology in making(Guwahati:Labanya press,1997),124
5
Ibid pg no..124
6
Nungshitula, The Naga Image of the Human Being (Jorhat: Tribal Study Centre, 2001). 54-55
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Sobaliba is an indigenous moral code to guide people in Nagaland to responsible and

harmonious living. A society that practiced Sobaliba valued, respected, and cared for every human
being. Naga believed that each part of God’s creation was interconnected and interdependent on
each other for survival and growth. Hence, they lived in harmony with all living beings and cared
for all guided by a strong moral code called Sobaliba. Sobalibais an Ao term. Each tribe has its
own version of the moral code known by their distinct tribal term but similar in essence to
Sobaliba7
2.3 Sobaliba Practices

 To be generous, hospitable to the needy, the poor, the aged anfd the stranger
 To honor and respect everyone
 To be unselfish with food and materials that nature provides
 To share land with the landless
 To speak the truth
 Avoid false witness
 Not to steal, cheat or rob
 Not to seek position, power or self -glory
 Protect and defend the community from harm
 To raise children of Sobaliba
 To work hard
 Learn traditional crafts
 To have pride in dignity of labor
 To observe the norms and rules of the community
 To care for the earth and everything in it
 Not to kill or torture any living beings
 Participation in community work8

7
https://religiouseducation.net/rea2014/files/2014/07/RIG-McFayden-Narola.pdf
8
A. Wati Longchar, Interaction between Gospel and culture among Nagas, (Jorhat: Trival Study Centre),
54
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Sobaliba is the basic code existence for the Ao Nagas through the ages in their relationship with
others and the nature. It guides the people on the right path9.

2.4 Analysis

Sobaliba has a positive influence towards Christians. Wati Longchar commented, “The
value of self –sacrifice produced many selfless preachers”. The gospel was preached all over the
villages where many became Christians. The practice of sobaliba contributed to spread of
Christianity among Nagas. The other practices also are in line with biblical teachings. However,
the question arises is how far sonbaliba is practices and follow by Christians till this day. Today,
the community is deteriorating where violence, hatred is seen.10

3. Khankho

3.1 Definition of Khankho:

There is no English word equivalent for Khankho, so at best it need to be describe or define. Its
etymology is Khan= ‘grow’ ‘develop’ and Kho= ‘Vilage’ ‘lifetime’ etc. when the two words are
integrated into one words the results meaning undergoes a change, surpassing the meanings in
their separate entities and indicate a ‘principle of life’ or ‘a way of life’. Or ‘the way a person is
expected to live’11. Traditionally, khankho refers to the growth in love, care and concern of socio-
political, economic, religion and educational that nurtures human community for the wholeness of
the Kuki people in village, town or cities. Khankho is not only and act but a duty to response, to
transform, and to establish Kuki humanity with love, concern and sacrifice for growth, prosperity,
integrity and fratermity12. Thus Khankho refers not to a mere intellectual knowledge or an act of
performing duties towards others, but rather it is about the ‘being’ or a person who she or he is13.

9
Narola Ao Mc Fayden, http://www.nagaforum.com , pp 1-2
10
Ibid
11
Henkhochon Chongloi, Indoi (Delhi:ISPCK,2008),P292.
12
http://kukiforum.com.understanding-stimulative-terms-in-kuki-society.
13
Jangkholam Hoakip, can god save my village(Cumbria:Langham parternship,2014),p287.
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3.2 The practice of Khankho.

3.2.1 Upa- Naopa Relationship.

Upa means older brother or senior clan, and Naop, yonger or Junior clan. This relationship works
not just for a family but also for the village, the clan and the whole tribe. Upa not only enjoys the
privilege of the hereditary headship of the family, but also has the responsibility for the wellbeing
of his younger brothers and all his sisters. He represents the family or clansmen in important
occasions such as ritual ceremonies and traditional courts14. The same principle of relationship is
applied in the socio-political relationship between clans, vilages and the tribe. There is upa of a
family, upa of a clan, and upa of the whole tribe and it goes on to their cognate tribes. This
relationship instil among the people an atmosphere of brotherhood and a sense of responsibility
toward each other favouring the principles of Khankho. In this way the kukis were able to
overcome discrimination and justice within the society to a large extend15.

3.2.2 Tucha – Becha relationship

Tucha-Becha relationship is a horizontal relationship and it leaves no one excluded from the
relationship. Tarun Goswami speaks of Becha and Tucha as “the friends, Philosophers and guides
of the Kuki families”16. Becha is a term used to refer to a person who is nominated by a family to
act as the main responsible person and spokesman on behalf of the family. This is a special
relationship instituted between a family and a Becha. Observing the importance of his role and
status Goswami writes. “The Becha performs the Job of a general manager of the family
shouldering the managerial responsibilities in all the social functions including liaison work of the
family. Without the Becha performance, any Kuki social functions unthinkable. During the
feasting, which is an integral part of a Kuki family, Benu’s(the wife of Becha) main role is to cook
rice while the Becha serves as the head of the family in consultation with the family concerned17.

14
J.Haokip, Can God Save My Village…,131
15
J.Haokip, Can God Save My Village…,132
16
J.Haokip, Can God Save My Village…,132
17
J.Haokip, Can God Save My Village…,133.
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3.2.3 Sunggao Relationship

The term sunggao refers to the members of the family or clan from which the wife comes. They
are called pu or pute, and they in turn call their nephews, tu or tute. The sunggaos enjoy the respect
and high regard and accordingly, their role is also different. They are not directly involved with
the affairs of the family but are more of observers and they make their presence felt. The
recognition of their status as Pu or Sunggao is shown by giving a neck portion of hunted meat and
they return give their nephew or Tu a chicken. In this way they formed a closely knitted
community18.

3.3 Critique

Culture is behavior by which an individual is identified as a specific group of people. It is also the
social heritage and customary way by which groups organize their way of behaving, thinking and
feeling. The Kuki’s have a very distinct culture and a Kuki cannot be isolated from the practice of
customary laws. The whole laws or ethical principles of the Kuki’s evolved around the system of
Khankho by which a Kuki is bound of both his social and political obligations in a society. The
real meaning behind of all various laws there is love, care and concern about the well-being of
villagers.

4.The Garo (A.chik)

The tribe is known to outsiders as Garos while Garos prefer to address themselves A.chik
mande (A.chik means hill and mande means humankind). The Garos constitute a matrilineal
society and has been divided into two ideally exogamous moieties (chatchi) viz. Sangma and
Marak which are again subdivided into more exogamous clans (Ma.chong) – Momin, Shira and
Arengh are considered sub-clan constellations of the Sangma clan. According to Dr. Julius Marak,
there are not much cultural differences among these sub-tribes though they are of different dialects
users. They are Chisak, Matchi, Matabeng, Ampleng, Am.beng, Atong, Gara-Gan.ching, Chibok,
Ruga, Me.gam. A.we.19

18
J.Haokip, Can God Save My Village…,134
19
J. Puthenpurakal, ed., Impact of Christianity on North East India (Shillong: Vendrame Institute Publications,
1996), 3-4.
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4.1 Traditional Religion

The non-Christian Garos known as songsareks who believe in the existence of a Supreme Being
but they do not worship him by sacrificial offerings, believing him to be a benevolent spirit. He is
Tatara-Rabuga, the creator at whose command Nostu-Nopantu and Matchi created in the world.
The non-Christian Garos have numerous stories of creation and most of the stories resemble the
Biblical version. According to them, in the beginning there was watery plain; darkness ruled over
everything and land was invisible. The Tatara-Rabuga, the Chief Spirit of the Garo pantheon
commanded Nostu-Nopantu to create the earth with a lump of clay brought by a beetle from under
the water. Monkey was the first animal to be created land and humankind was the last product of
creation. The non-Christian Garos believe in the exixtence of spirits which before reincarnation
rest in abodes like Balpakram and Balsiram Hills. Sin is one’s life affects the form of reincarnation.
The lowest form of reincarnation is to be born as an insect or plant and the greatest reincarnation
is in the same Ma.chong.20

According to Dr. Milton, there are no written documents about ancestors’ worship among the
Garos but we can learn from the erection of Kima or memorial posts with the food placed beside
it order to show reverence for the dead spirit on its journey to the abode of spirits. Besides the
individual sacrifices, religious ceremonies are performed by the entire village for protection from
evil spirits. The fact that one observes bamboo shrines smeared with blood of animals, decorated
with feathers, egg shells and cotton demonstrate that fear of evil spirits governs the life among
non-Christian Garo.

However, with the emergence of Christianity in Garo Hills came as a direct threat to the traditional
Garo region. In fact, the Christian religion came to reolace the traditional relgion while changes in
other aspects of Garo culture came as corollary to it only. On the other hand, change in the religious
system that is replacing the old traditional religion by Christianity, lots of changes in their physical
appearances, habits and manner, their mental outlook, spiritual life and their attitudes to life and
other fellow beings. They are also taught on personal cleanliness and decency as well. In a Garo
traditional society both men and women kept long hairs but the Church insisted on cropping male

20
J. Puthenpurakal, ed., Impact of Christianity…., 251.
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hairs short. The Church taught them how to respect elders, teachers and other fellow beings. All
these have created new mental outlook and new values among them.21

5. Impact of Christianity on the Bodos:

5.1 Identity of the bodos

The Bodos are identified with the following names: Bodo, Boro, Kachari and Mech Boro. Bodo
means the first born or the first or the first inhabitant. The Bodos who lived in the valley of Mechi
river in Nepal prior to their coming to India they used to identify themselves as Mech. They are
also Bodos. After entering in India they dispersed in different areas in North East India. Some
Mech Bodos are also still found in Koch Bihar and Jalpaiguri districts of West Bengal.

The Bodo tribes have their own customs and traditions in a varied rich culture.

5.2 The Ancestral Religion of Bodos

The Bodos call God as Abong. Abong is their supreme God. Bathou is their chief diety from whom
their religion is derived. So they called their religion as Bathou. Bathou is the ancestral religion.
Literally Bathou means five deep mysteries or five elements of creation: earth, air, water, fire and
ether. Bathou has several names, one of them is Kwira or Kwira Bwrai. According to a mythology
the creation came into being when Kwira wedded to these five elements of creation. According to
Bodo belief the Abong brought about the creation through Bathou. The belief of the Bodos in these
five elements of creation is expressed in the following way: Sijou Gorongba(the cactus plant has
five ridges), Thaigirni bikonga kongba(chalita fruit has 5 flakes), Sifungni gudunga gudungba( the
flute has 5 holes), Bathouni Bandwa Bandwba(the altar of Bathou has 5 ties), the Bodo Bwraini
khwtayabw fongba (the 5 words uttered by Bodo Bwrai ).

The Kerai is the main religious festival of the Bodos. This festival is derived from worshipping
and propitiating Bathou. There are four kinds of Kerai worship: Dorson kerai, Umrao kerai, Phalo
kerai and Noni kerai. Except Noni kerai other three kerai worships are social in nature and
performed on specific occasions. This festival has given rise to rich music, dance, art and
philosophy and bestowed civilization on the Bodos. Another important festival of Bodos is Bihu.

21
J. Puthenpurakal, ed., Impact of Christianity…., 245.
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There are three kinds of Bihu: Bwisagu(spring festival), Mainao borainai(harvest festival) and
Mainao sibinai(thanksgiving festival to Mainao). Of them Bwisagu is the main social festival and
is observed in the new year month, i.e. in Bwisak. This festival is observed to invite Bardwi sikhla
(the goddess of nature or the Spirit of nature to come with her all blessings: the rain, the bright
sunshine, graceful winds etc, and brighten the face of the earth). The goddess comes with all her
blessings and fills humans with boundless joy and happiness.

5.3 Socio culture of the Bodos before and after the coming of Christianity:

Before the coming of Christianity, the Bodos were animists. They used to sacrifice birds and
animals to their Gods and Goddesses. Those who became Christians discarded the animist
practices as the missionaries in general were not in favor of them. They had to discard even their
indigenous musical instruments which were used in the worship of Gods and Goddesses. This
isolated the Bodo Christians from the mainstream of life, and was an impediment to their
evangelization.

5.4 The Hmars:

The Hmars are one of the tribes of North East India belonging to the Chin-Kuki-Mizo
ethnic group.

Conclusion

The practice of ethics and moral values in all above communities reflected the one understanding
of serving the community selflessly. The tribal ethics can be connected to Christ who came to this
world to sacrifice oneself. Christ sacrificed oneself for the good of others, so that one may have
life. Christ came to serve and not to be served (Mk 10:45). Doing good to others is the one essential
thing to be Christian. Christ himself set an example of helping poor, the elderly, sinners to uplift
them in the society. However, in society today the practices of the ethical/moral values is
challenging. The tribal society and the church has forgotten the basic and profound teaching of
moral values offers by their culture. Reflection on these good moral values is important in order
to have peaceful, loving and harmonious community.
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Bibliography

Hoakip Jangkholam. Can god save my village. Cumbria: Langham parternship,2014.

Longchar A. Wati. Interaction between Gospel and culture among Nagas. Jorhat: Trival Study Centre.

Nungshitula. The Naga Image of the Human Being. Jorhat: Tribal Study Centre, 2001.
Puthenpurakal. J. Impact of Christianity on North East India. Shillong: Vendrame Institute Publications, 1996.

Thanzauva. The heology of community: Tribal theology in making. Guwahati:Labanya press,1997.

Webiliography

www.religiouseducation.net/rea2014/files/2014/07/RIG-McFayden-Narola.pdf
ww.kukiforum.com.understanding-stimulative-terms-in-kuki-society.
www.nagaforum.com ,